English
English version They say there is no distinction between purity and impurity. This precept fundamentally can never be established. Therefore, it is necessary to establish the third false speech precept of claiming (enlightenment) oneself. Although the reality of the state is difficult to know, there is the possibility of claiming (enlightenment) without serving the predecessor, leading to falsehood, which can be directly verified. For example, if there is a person who was previously by the water and truly knows the depth of the water, and later someone comes to ask about the depth of the water, if the water is actually deep but they say it is shallow, or if it is actually shallow but they say it is deep, the previous person entering the water will know the truth or falsehood of the later person's words. Why should one falsely claim (enlightenment) through the predecessor's guidance? Therefore, the precept text lacks recording this situation. Regarding this precept, there are five sections, and within the causes and conditions, there are three sub-sections. The first section, from the beginning to 'only the saints know', explains the command for the Bhikkhus (monks) to (preach) in the lecture hall. The second section, from 'At that time, the World Honored One immediately went to the lecture hall' down to 'causing the assembly to be weary', explains the command for the Bhikkhus to dwell in suitable places. The third section, from 'When the Bhikkhus heard the World Honored One's teaching' down to 'not yet', explains that the Bhikkhus followed the World Honored One's command to dwell in suitable places. Within the third section, which formally explains dwelling, there are two sub-sentences. The first sentence, from the beginning to 'until strength is sufficient', explains dwelling in two places. The second sentence, from 'The other Bhikkhus' down to 'the causes and conditions are exhausted', explains dwelling in two places, with the Sangha (monastic community) inquiring after the World Honored One. In dwelling at Bhaggu-nadī (Bhaggu River), there are two sub-sentences. The first sentence, from 'At that time, many Bhikkhus' down to 'not troubled by begging for food', explains the calculation of speaking falsely. The second sentence, from 'At that time, by the Bhaggu River' down to 'strength is sufficient', formally explains false speech. By the Bhaggu River, the Bhikkhus inquired after the World Honored One in four sub-sentences. The first sentence, from 'By the Bhaggu River' down to 'either real or unreal', explains the three pairs of six sentences, inquiring about their truth or falsehood. The second sentence, from 'The Buddha told the Bhikkhus' down to 'because of stealing and receiving people's food', explains that the Tathagata (Buddha) speaks of two kinds of great thieves. The third sentence, from 'At that time, the World Honored One used countless skillful means' down to 'not living together', explains that the Tathagata reveals faults, scolds and blames, and establishes precepts. The fourth sentence, from 'Thus, the World Honored One' down to 'the person with adhimāna (superiority complex) does not violate', explains that the person with adhimāna is allowed not to violate the precept. The first three precepts are called small thieves, and the last precept is called a great thief, intending to explain that the first three precepts are only (small thieves). --------------------------------------------------------------------------------
Chinese
自害。谓之小贼犯。后戒自害害彼故曰大贼。说已修行即是自害。前人谓实信语修行即是害彼。后复犯前三戒。但当体有罪。自说净行犯其二戒。说已净行犯妄语戒。诳他得财复犯盗戒。是故得作大贼。增上慢者。无漏圣道为人心怖仰故曰增。出过三有故曰上。计我者皆是自大故曰慢也。悟其性空净心不怀故曰有信不怀。禁非故曰戒。悟空除贪故曰施。解心从师而来故曰闻。照达理空故曰智慧。于理无滞谓之辨才。人法者人是假名阴界入。此三成人之轨故曰人法。说已所得出过阴界故曰过人法。法悟解能过相情。除其惑倒故曰离。理治神故曰洽。洽神转增故曰习。转增近理故曰亲附。文言出要成就者。无漏悟解出其相。有最是。其胜谓之。要亦可或倒。生死能缚行人故称为要。无漏能除此缚故曰出。从自言念在身以下。广上出要成就法。初列章门。后还一一解释。自言念在身下至亲附。此明闻慧已上观。修习增广如调伏乘。明思慧观。从守护观察以下明修慧已上观。于理无疑故曰决定。得三慧满足故无复艰难。自下诸句解亦如是。文言有觉有观初禅支无觉有观中间禅支无觉无观者。二禅以上空无相无作。此三空门也。文言正受者初禅定。无想正受者二禅定。随法正受者三禅定。心想正受者四禅定。除色想正受者空处观 现代汉语译本 自害：这被称为小贼犯（指轻微的罪过）。后来，因为既自害又害人，所以称为大贼（指严重的罪过）。如果说已经修行却又自害，这就是自害。之前的人说，真实相信并修行，实际上是害人。之后又犯了前面的三条戒律，但只是本体上有罪。如果自称有清净的行为，就犯了其中的两条戒律。如果说了自己有清净的行为，就犯了妄语戒。如果欺骗他人而获得钱财，又犯了盗戒。因此，这样的人可以被称为大贼。 增上慢者：没有烦恼的圣道，因为人们内心敬畏仰慕，所以称为‘增’。超出三有（欲有、色有、无色有）的境界，所以称为‘上’。执着于‘我’的人，都是自大，所以称为‘慢’。领悟到自性的空性，清净的心不怀任何执着，所以称为‘有信不怀’。禁止不应该做的事情，所以称为‘戒’。领悟空性，去除贪婪，所以称为‘施’。理解心性是从老师那里学来的，所以称为‘闻’。照亮通达空性的道理，所以称为‘智慧’。对于道理没有滞碍，称为‘辨才’。 人法者：人是假名，由阴（五蕴）、界（十八界）、入（十二入）组成。这三者构成了人的规范，所以称为‘人法’。如果说已经获得的成就超出了阴、界，这就是‘过人法’。法（佛法）的领悟和理解能够超越表面的情感，去除迷惑颠倒，所以称为‘离’。用道理来治理精神，所以称为‘洽’。精神与道理融合，不断增长，所以称为‘习’。不断增长，接近真理，所以称为‘亲附’。 文言出要成就者：没有烦恼的领悟，超越了表面的现象。‘有’是最重要的。其中殊胜的称为‘要’，也可以理解为颠倒。生死能够束缚修行人，所以称为‘要’。没有烦恼的智慧能够去除这种束缚，所以称为‘出’。从‘自言念在身以下’，广泛地阐述了‘出要成就法’。首先列出章节，然后逐一解释。从‘自言念在身下至亲附’，这说明了闻慧以上的观修，修习增广就像调伏乘坐的工具一样，说明了思慧观。从‘守护观察以下’说明了修慧以上的观修。对于道理没有怀疑，所以称为‘决定’。得到三慧（闻慧、思慧、修慧）的满足，所以没有艰难。 自下诸句解亦如是：下面的句子解释也是这样。文言‘有觉有观’是初禅的禅支，‘无觉有观’是中间禅的禅支，‘无觉无观’是二禅以上的境界，是空、无相、无作，这三个是空门。 文言‘正受者’是初禅的禅定，‘无想正受者’是二禅的禅定，‘随法正受者’是三禅的禅定，‘心想正受者’是四禅的禅定，‘除色想正受者’是空处观。
English
English version 'Self-harm': This is called a minor thief (referring to minor offenses). Later, because it both harms oneself and others, it is called a major thief (referring to serious offenses). If one claims to be practicing but still harms oneself, this is self-harm. Previous people said that truly believing and practicing actually harms others. If one then violates the previous three precepts, but only the essence of the precept is violated, it is still a transgression. If one claims to have pure conduct, one violates two of the precepts. If one claims to have pure conduct, one violates the precept against lying. If one deceives others to obtain money, one also violates the precept against stealing. Therefore, such a person can be called a major thief. 'Those with increased arrogance': The undefiled holy path, because people inwardly revere and admire it, is called 'increased'. Transcending the three realms of existence (the desire realm, the form realm, and the formless realm) is called 'supreme'. Those who are attached to 'self' are all arrogant, so it is called 'arrogance'. Realizing the emptiness of self-nature, a pure mind does not harbor any attachments, so it is called 'having faith without attachment'. Prohibiting what should not be done is called 'precept'. Realizing emptiness and removing greed is called 'giving'. Understanding the nature of the mind comes from the teacher, so it is called 'hearing'. Illuminating and penetrating the principle of emptiness is called 'wisdom'. Having no obstruction to the principle is called 'eloquence'. 'Human Dharma': A person is a provisional name, composed of skandhas (five aggregates), realms (eighteen realms), and entrances (twelve entrances). These three constitute the norms of a person, so it is called 'Human Dharma'. If one says that the achievements obtained have transcended the skandhas and realms, this is 'transcending Human Dharma'. The understanding and comprehension of Dharma (Buddha's teachings) can transcend superficial emotions and remove delusion and inversion, so it is called 'separation'. Using reason to govern the spirit is called 'harmony'. The spirit harmonizes with reason and grows continuously, so it is called 'practice'. Continuously growing and approaching the truth is called 'close adherence'. The phrase 'accomplishing the essential' means: undefiled understanding transcends superficial phenomena. 'Having' is the most important. The most excellent among them is called 'essential', which can also be understood as inversion. Birth and death can bind practitioners, so it is called 'essential'. Undefiled wisdom can remove this bondage, so it is called 'emergence'. From 'personally speaking, mindfulness of the body and below', the 'method of accomplishing the essential' is extensively explained. First, the chapters are listed, and then they are explained one by one. From 'personally speaking, mindfulness of the body and below to close adherence', this explains the contemplation of hearing-wisdom and above. Cultivating and expanding is like taming a vehicle, explaining the contemplation of thinking-wisdom. From 'guarding and observing below' explains the contemplation of cultivation-wisdom and above. Having no doubt about the principle is called 'determination'. Obtaining the fulfillment of the three wisdoms (hearing-wisdom, thinking-wisdom, and cultivation-wisdom) means there are no difficulties. The explanation of the following sentences is also the same: The phrase 'having initial application and sustained application' is the limb of the first dhyana (meditative absorption), 'without initial application but with sustained application' is the limb of the intermediate dhyana, and 'without initial application and without sustained application' is the state above the second dhyana, which is emptiness, signlessness, and non-action. These three are the doors to emptiness. The phrase 'right reception' is the samadhi (meditative concentration) of the first dhyana, 'reception without thought' is the samadhi of the second dhyana, 'reception according to the Dharma' is the samadhi of the third dhyana, 'reception with mental thought' is the samadhi of the fourth dhyana, and 'reception without the thought of form' is the contemplation of the realm of infinite space. --------------------------------------------------------------------------------
Chinese
。要先破四禅净色。然后得此定。故曰除色想正受。不除色想正受者识处定。除入正受者不同处定。一切受者非想处定。十一支道十一定具。初始悟性空与后诸智成轨。曰法已空。类解过去未来。斯亦是空。故曰比智。文言善色者是善因。恶色者是恶因。善趣是乐果。恶趣是苦果。好结前善因。配结前恶因。贵结前乐果。贱结前苦果。比丘尼以下第四通结五众罪。妄语结罪轻重少异杀盗。杀盗要取损境。结罪复容克心。妄语不尔。但取自知内虚。发虚语可解。即便结罪克心。复难故随前境结罪。是故人作非人想就境实结偷兰遮。虽是实结罪犹使诳人方便。非人人想犯方便重偷兰。人非人疑。此二犯方便轻偷兰。非人人想。犯究竟轻偷兰。若诳畜生。犯究竟突吉罗一悔。若诳非人不解。犯方便害吉罗 问曰。教人犯淫妄语犯偷兰遮。为是方便为是独头 答曰。使他犯重。亦得作方便。自分止住毕竟不得。以体成他亦名究竟。不犯以下第五明开通。戒本中云。如前后亦如是者。如前者白衣沙弥时。是大沙门前不得与僧足数作羯摩布萨。后作比丘犯四重禁。亦不得恻豫请咨故曰后亦如是。又一家解。如前者前犯淫戒得其重罪。后杀盗欺亦得重罪。故曰后亦如是。后一解。如前初淫戒得其重罪。后更犯淫复得重罪。如以验知比 现代汉语译本 要先破除四禅的清净色界，然后才能得到这种禅定。所以说这是‘除色想正受’。不去除色想的正受是识处定（Vijnanaskandha-samadhi，识蕴禅定）。去除（部分）色想的正受是不同处定。一切都去除（色想）的正受是非想处定（Nasaṃvāda-samadhi，非想非非想处定）。十一支道（Ekadasanga-magga，达到涅槃的十一个方面）必须具备十一种禅定。最初领悟自性本空，与后来的各种智慧成就相合，就叫做‘法已空’。类似地理解过去和未来，也都是空性的，所以叫做‘比智’。经文中说的‘善色’是善的因，‘恶色’是恶的因。善趣是快乐的果报，恶趣是痛苦的果报。好的行为会带来好的结果，坏的行为会带来坏的结果，高贵的行为会带来快乐的果报，卑贱的行为会带来痛苦的果报。 比丘尼（Bhikkhuni，女性出家人）以下，第四种通戒涉及五蕴的罪过。妄语的罪过轻重与杀盗略有不同。杀盗需要实际损害对象，定罪时还可能考虑动机。妄语则不然，只要自己知道内心虚假，说了虚假的话，就可以定罪，也可能考虑动机。如果动机难以判断，就根据所针对的对象来定罪。因此，如果人把非人当作人，根据实际情况定为偷兰遮罪（Sthulanacchaya，一种较重的罪）。即使是实际的罪过，仍然使用了欺骗的手段。如果把人当作非人，犯的是方便重偷兰罪（Prayascitta-sthaulatya，一种因尝试而犯的较重的罪）。如果对人是否为非人有疑问，这两种情况犯的都是方便轻偷兰罪（Prayascitta-laghutva，一种因尝试而犯的较轻的罪）。如果认为是非人，犯的是究竟轻偷兰罪（Niravadya-laghutva，一种最终犯的较轻的罪）。如果欺骗畜生，犯的是究竟突吉罗罪（Dushkrta，一种轻微的罪），需要忏悔一次。如果欺骗非人但对方不理解，犯的是方便害吉罗罪（Prayascitta-dukkhata，一种因尝试而犯的轻微的罪）。 问：教唆他人犯淫戒或妄语，犯的是偷兰遮罪，是方便罪还是独头罪？ 答：使他人犯重罪，也可以作为方便罪。自己停止（犯罪）最终也不能（阻止他人犯罪）。以自身（行为）成就他人（犯罪），也叫做究竟罪。不犯以下第五部分说明开通。戒本中说：‘如前后亦如是’，‘如前’是指白衣（Upasaka，在家男居士）或沙弥（Sramanera，出家男众）时，在大沙门（Mahasramana，高级出家人）前不能算作僧团的足数来举行羯磨（Karma，僧团事务）或布萨（Posadha，半月诵戒）。后来成为比丘（Bhikkhu，男性出家人）后，如果犯了四重禁（Parajika，四种根本重罪），也不能参与请问或咨询，所以说‘后亦如是’。另一种解释是，‘如前’是指先前犯了淫戒，得到重罪，后来杀盗欺骗也得到重罪，所以说‘后亦如是’。还有一种解释是，‘如前’是指最初犯淫戒得到重罪，后来再犯淫戒又得到重罪。就像用这个来验证比较。